TROUBLES FORT. English con eriles at CHAPTER III. The Prayer-Book in the Reign of Elizabeth. DURING the reign of Mary the history of the PrayerAT FRANK Book is traced at Frankfort. Thither Pullain fled with his companions, when the refugees of various nations were driven from their homes in England'. The magistrates assigned a church for the use of the French French and Protestant congregation: and when a company of English gregations of exiles settled there, they were allowed to use the same Frankfort. church on alternate days in the week, and at different times on the Sunday. A stipulation was, however, made that the English Service was to be brought somewhat into agreement with the French Order. Probably this was done, not only from the prevalent ignorance of toleration, but at the desire of some among the English exiles, who preferred the French form of Service to their own'. Knox was invited to act as their minister; and a description of the English Service-Book was sent to Calvin to elicit the expression of his disapproval. It is a painfully interesting document, and the first of a long series of expressions of dislike to ritual observances, to primitive institutions, and Apostolical order, which unhappily form a large item in the future history of the Book of Common Prayer. Accession 0, On the accession of Elizabeth (Nov. 17, 1558), the 1 Mary came to the throne July 6th, 1553; and early in September P. Martyr, à-Lasco, and the body of foreigners, were obliged to flee. Soames, Hist. Ref. IV. 79. 2 Ibid. p. 560. 3 See Append. § 3. Orig. Lett. CCCLVII. CCCLXI. Hardwick, Reformation, p. 237. TION OF FORMA- people generally were more prepared to receive the RESTORAreligious teaching of the reformers, than they had been THE REin the time of Henry, or even of Edward. They had now learned that it alone would give them freedom from the most revolting cruelty'. The Protestant divines, who remained alive, came forth from their hiding-places, and with others who now returned from the Continent, began. once more to occupy the pulpits. The conduct of the Queen was marked by extreme caution'; from the very probable fear that the reformers would outstrip the royal prerogative, and the difficulty of restoring the PrayerBook, while the statutes of the late reign were unrepealed, and the benefices were mostly held by Romanists. The mass, therefore, still continued, and the Queen was crowned according to the ceremonies of the Roman Pontifical. An English Litany' was, however, used in the First steps royal chapel; and about the beginning of December a revival f paper of questions and advices was prepared', suggest- tion. 1 See Soames, Hist. Ref. IV. 587; Strype, Eccles. Mem. Mary,' Append. LXXXV. Hardwick, p. 239. 2 Soames, ib. p. 599. See Hardwick, Hist. of the Articles, ch. vi. pp. 115 sqq. 1st ed. 3 As it was in debate which of Edward's Prayer-Books should be revised for the use of the Church, the Litany printed in the first month of Elizabeth's reign was not taken from either of them, but rather from the original form (1544), with amendments in the collects, and concluding with the prayer of St. Chrysostom. It has the word 'dolour of our heart' (from 1544); one edition retains the petition for deliverance from the tyranny of the bishop of Rome, and all his detestable enormities,' which is omitted in another, the same in all other respects. A copy of each The paper was most probably towards a the Reforma TION OF THE RE FORMA- RESTORA ing the mode in which the reformed religion could be most safely re-established'. The 'manner of doing of it' is advised to be by a consultation of such learned men as be meet to show their minds herein; and to bring a plat or book thereof, ready drawn, to her Highness : which being approved of her Majesty, may be so put into the Parliament House: to the which for the time it is thought that these are apt men, Dr. Bill, Dr. Parker, Dr. May, Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pilkington...' and meanwhile to prohibit all innovation, until such time as the book come forth; as well that there be no often changes in religion, which would take away authority in the common people's estimation; as also to exercise the Queen's Majesty's subjects to obedience.' Another question is propounded, 'What may be done of her Highness for her own conscience openly, before the whole alteration; or, if the alteration must tarry longer, what order be fit to be in the whole realm, as an Interim?' To which it is proposed to alter no further than her Majesty hath, except it be to receive the communion as her Highness pleaseth on high feasts and that where there be more chaplains at mass, that they do always communicate in both kinds: and for her Highness's conscience till then, if there be some other devout sort of prayers, or Memory said, and the seldomer mass.' This advice was acted upon. Preaching was forbidden by a proclamation (Dec. 27, 1558), which allowed the Gospel and Epistle, and the Ten Commandments to be read in English, but without any exposition; and forbad' any other manner of public prayer, rite, or ceremony in the church, but that which is already used, Proclama tion for bidding preaching. 1 'There was not only in this juncture a formidable popish party to struggle with, but a Lutheran party also. Strype, Annals, ch. ii. p. 53. TION OF FORMA the Litany in and by law received, or the common Litany used at RESTORAthis present in her Majesty's own chapel', and the Lord's THE REPrayer, and the Creed in English, until consultation TION. may be had by Parliament'.... Besides the intro- Sanctioning duction of the Litany in English into her own chapel, English. it is said that the Queen had on Christmas-day commanded Oglethorpe, Bishop of Carlisle, when standing ready to say mass before her, not to elevate the consecrated host, because she liked not the ceremony 3. er's Speech a! of Parlia To the same effect was the speech of the Lord-Keeper Lord-KeepBacon at the opening of Parliament (Jan. 25, 1559): the opening 'that laws should be made for the according and uniting ment. of the people into an uniform order of religion:... that nothing be advised or done which anyway in continuance of time were likely to breed or nourish any kind of idolatry or superstition; so on the other side heed is to be taken, that by no licentious or loose handling any manner of occasion be given whereby any contempt The Litany, used in the Queen's Majesty's chapel, according to the tenor of the Proclamation, 1559,' is reprinted in Lit. Services of Q. Elizabeth, (Park. Soc.) A Confession' is prefixed, being the Confession in the Communion Service adapted to individual use: after the prayer, We humbly beseech thee, O Father,' &c. follows A prayer for the Queen's Majesty; then the prayer for the Clergy and people; then 'A Prayer of Chrysostome,' and 'ii. Cor. xiii.' with the note, 'Here endeth the Litany used in the Queen's Chapel. After this are prayers, 'For Rain, if the time require,'' For fair Weather,' 'In the time of Dearth or Famine,' 'In the time of War,' In the time of any common Plague, or Sickness,' the collect, 'O God, whose nature and pro- 2 Cardwell, Doc. Ann. XLII. BY COM DIVINES. REVISION or irreverent behaviour towards God and godly things, MITTEE OF or any spice of irreligion, might creep in or be conceived. These were the views by which the alterations now made in the Prayer-Book were guided. If we may judge by the result, it seems to have been considered that Edward's first Book did not entirely preclude the possibility of superstition, and that his second Book went within the limits of danger of irreverence. The parties openly engaged in the revisal were the committee of divines, and the royal council; but the work may be traced to fewer hands, Secretary Cecil having Guest takes a the general supervision, and Guest being appointed by under Cecil. him to take a leading part among the select divines. leading part Archbishop Parker was absent from the deliberations through sickness; but Guest was appointed in his place with especial instructions to compare both K. Edward's Communion Books together, and from them both to frame a book for the use of the Church of England, by correcting and amending, altering, and adding, or taking away, according to his judgment and the ancient Liturgies'.' When the book was completed by the divines, Guest wrote an explanatory letter to Cecil, in which he seems to refer to a paper of leading questions, which had been put before him by the Secretary, and gives the reasons which had guided him in disallowing those suggestions. He speaks, too, in his own person, as 1 Strype, Annals, ch. ii. p. 54; 2A very learned man, after- 4 Ceremonies once taken away, should be used in the church. Procession is superfluous; it is better to pray in the church. Because it is sufficient to use but a surplice in baptizing, reading, preaching, and praying, therefore it is enough also for the celebrating the Communion. Non-communicants should be dismissed before the consecration, and (as it seems) |